This article addresses a novel aspect of the classic theory of manifestation which is characteristic of Nicholas of Cusa's work. It is examined here through the lens of the theophany and we inquire into creation as such. We then go on to explain how the principle of coincidentia oppositorum determines the truth of the finite in relation to the Absolute: presenting the finite as an explicatio of the infinite. This explicatio or expression does not coincide with that which is expressed, but rather it requires the presence of the complicatio in its expression in order for the finite entity to be something. In what follows, we explain the thesis according to which this something that is the creature is determined in a specific way in man as image, particularly in regard to knowledge. We argue that through knowledge human beings are presented as a second God and that they reach the aspect of creation as theophany through their union with the Absolute.

The lives of the saints are a true ,hagiophany'. Through them "God vividly manifests His presence and His face to menu" (LG 50). This paper deals with the relation between God and the human being as it is manifested in the notion of sanctity. It first stresses divine filiation as the right frame (by contrast with anthropocentric perspectives) to understand this relation and then reflects on the Christological character of holiness and martyrdom. From this perspective, the relation of the human being with God comes out with interesting nuances and reveals the close unity of ethos, worship and history that it involves. The saint bears in his ontological constitution the forma Christi.

La oración de Jesús es un lugar privilegiado para conocer el misterio de su ser y de su obrar redentor, y en esa medida constituye un camino idóneo para la reflexión cristológica. En su oración se muestra como verdadero hombre, heredero de la piedad de Israel. Al mismo tiempo, la originalidad de su plegaria desvela el misterio del Padre, y de él mismo como Hijo enviado: verdadero Dios y verdadero hombre. Ambas dimensiones fundamentan la mediación única de Cristo. En el artículo se profundiza en estos aspectos, considerando algunas consecuencias para la oración cristiana.

Processio and emanatio go together from the twelfth century on, to explain that all that exists has a cause, and that this cause does not become itself when it produces the world. The first principle's permanence in itself entails its distinction with respect to the world. Thus, this period echoes Plotinian thought: the first principle remains still when it produces the world, it remains in itself and in its perfection, and so it cannot be confused with the world. Both concepts are throughout the works De unitate et uno and De processione mundi by Dominicus Gundissalinus in the XIIth century. The article will explain how these notions account for the first cause and then for the second causes, and therefore multiplicity; thus responding to strictly Parmenidean philosophies. This latter current of thought will invoke a Logos-sapientia at the beginning of the world as the principle from which that beginning is explained in terms of processio and emanation. It is a Logos-principle which, keeping its simplicity, will not be able to exclude otherness from itself. This thesis will cause finite diversity to maintain distinction from and dependence on the first Logos, at the same time.